First Sunday after Pentecost Year A
2 Corinthians 13:11-13
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The Mountains Are Calling
by Kathryn Matthews
It's only human to want to tell (and hear) the stories of who we are and where we came from, of what came before us that shapes who we are today and who we are becoming. These stories, handed down from generation to generation in every culture, are voices in themselves, voices of protest and consolation, voices of clarity and courage. They are influenced, at least in part, by the situation in which the storytellers find themselves.
In The Luminous Web, Barbara Brown Taylor movingly describes the shaping of the creation narrative of Genesis as a counter-cultural protest of the people of Israel against the creation story of their Babylonian captors. While their oppressors saw the origins of the universe as violent and bloody, the Israelites told their children a different story, a story rooted in goodness and blessing.
Light and order
Light was brought by God from the deepest night, they said, and order from chaos. The sun and the moon and the stars were set in the over-arching sky as signs of beauty and the changing of the seasons, providing light and direction and the keeping of time. God filled the earth with vegetation that was fruitful and nourishing, moved the waters back from the land and provided a home for the creatures that crawled across it, walked upon it, and flew over it.
In the midst of this loveliness, the garden of this earth, God tenderly placed human beings, blessing us and calling us to be caretakers and stewards of God's work. And then God looked upon all of this, and found it good--pronounced it good.
Is there any more beautiful, more inspiring, more powerful poetry than this ancient story about who we are, what creation is, and most importantly, who God is?
Astounded at God's creation
In this week's reading from Psalm 8, the voice of the psalmist puts the praise and wonder of ancient Israel into the mouths of worshipers, looking up at the moon and the stars, who are astounded by God's amazing creative powers, God's splendid works, even as they appreciate the place of humans, just "a little lower than the angels," in the midst of God's plan for all of these things.
Creation is God's love expressed and admired even by God Herself! If we had more of that same sense of wonder that our ancestors in faith expressed and lived by, perhaps our prayer-life would include more praise, along with the requests we so often make, and the thanks we try to remember to give when those prayers are answered.
Voices all around us
Today our culture teems with a multitude of voices, coming at us from every side. As in ancient times, these voices tell very different, often conflicting, stories of our origins, of who we are and who we are becoming. Voices of science and religion--and let's face it, politics as well--carry on a lively, though not always amicable or coherent, conversation about our origins, and the debate over evolution seems to find new life in each new generation.
Alas, when that debate takes on political-economic overtones and its conclusions produce financial benefits for some (and/or harm for many), it becomes more than simply an intellectual or spiritual exercise.
Created by a gracious Creator
For people of faith who are understandably perplexed by the "intensity" of these arguments, our anxiety misses the main point: we were created, by whatever process and whatever length it took, by a gracious Creator, in love and goodness, and we are called to care for this earth, this good creation, not to dominate or abuse it.
We are responsible for its care. Of course, this may actually require a deep humility from humans who have come to think more and more highly of themselves (ourselves) because of the "progress" that elevates us not to "a little lower than the angels" but even above them, as minor gods in a massive universe beyond our comprehension.
A note: perhaps, as long as we distract ourselves with arguing about how we were created, we can ignore how we are treating that creation! Even that effort--to consider our treatment of God's creation--on the part of many has met with resistance, which explains why this "theological" conversation becomes political and feels bewilderingly contentious if one cares at all about our responsibility to our grandchildren, and our response to God's call.
A miracle in any case
Barbara Brown Taylor weaves the language and limits of science with reflection by reminding us that we really can't explain, using scientific methods, where we all came from, but she wonders even more at our capacity to recognize God beneath and within it all: "I spoke earlier of how much time is required for an eyeball to look back at a light sensitive cell. How much more time does it take for quantum particles to mature to the point where they may compose hymns of praise? Whether your answer is seven days or fifteen billion years, it remains a miracle that we are here at all, and able to praise our maker. God may well prefer the sound of spring peepers, but I have to believe there was joy in heaven when the first human being looked at the sky and said, 'Thank you for this'" (The Luminous Web: Essays on Science and Religion).
Just those few sentences supply a meaningful morning devotion for us on these lovely, early-summer mornings, do they not?
A gift held in trust
Yes, gratitude and praise for the beauty of this creation are in order, but this gift is held in trust, and the story of who we are includes our call to be stewards of God's good creation. Today's culture tells us, the children of Adam and Eve, a very different story, of course: instead of caretakers, we are consumers. I remember, years ago, hearing a news commentator report that this was to be our new identity and role, at least in the eyes of economists and secular thinkers, presumably as the engine that would drive a robust economy.
Like so many other things I was told by "authorities" in those days, I simply incorporated that label into my worldview as fact, as reasonable, acceptable and even necessary, until years later when I was learning to question many such authorities. When I read a beautiful reflection by Madeline L'Engle, who took issue with such a worldview, I wondered: Who made the decision to give us that new name? It certainly has not turned out to be, in Martha Stewart's words, "a good thing."
Is it all about us?
This week's reading from the very beginning of Genesis, from the very beginning of the Bible, provides an excellent opportunity, here in the gentlest days of summer (in the northern hemisphere, at least), to reflect on the astonishingly beautiful gift of creation. (I'm hearing the birds chirp outside my study window even now.)
But it also challenges us to reflect more deeply on who we say that we are, both explicitly, with our words, and implicitly, by the way we live our lives. (See last week's reflection for a description of my seminary project on the life of the congregation in this regard.)
Messages that pound on our ears and our lives
We reflect on this question in the midst of a world that pounds us with cultural values of consumption, materialism, and consumerism. We rarely seem to consider the differences between caretaking and consuming, a neglect that is lamentably part of the very life of the church as well.
For example, is everything, including worship itself, supposed to be "for me"--more than the community, more than the world, more than my neighbor? Is it what I need and want that counts most, or is there a larger question I should be asking? I wonder about that, often, and especially now, during this time of separation: is communal worship something I want and need, and at what cost to the community?
I once met a person who, upon hearing that I was a retired pastor, offered me a series of reviews of the various congregations in our city that he had visited, letting me know in what ways they had failed to measure up to his standards and needs. (I was at a wedding reception, so this was an especially festive note.)
What is really good for us?
Ironically, we've even bought into the notion that it's good that we consume: if we consume, it's good for the economy, that is, which (we're told) is good for everyone, until we see the increase in poverty and the alarming movement of wealth to a tiny percentage at the top, and we feel trapped by a system larger than ourselves, even as we witness the damage all of this is doing to our earth and to our spiritual health as well.
The global pandemic and ensuing economic collapse because of Covid-19 shine a harsh and unforgiving light on the notion of a "consumer" economy. Rather than being productive in an independent way, we find that we are suddenly helpless when we need mass quantities of tests and face masks and wipes.
Perhaps this difficulty will inspire and challenge us to restructure the way we "do business" in our society, and perhaps this restructure will be more fair to the workers who need good jobs to support their families. How do we most fairly share God's gifts?
A terrible harvest to leave
And then there's the sense of entitlement that we have enjoyed, that makes it easy to forget that generation upon generation after us will not only need what we will have consumed, but will also reap the terrible harvest we have sown, ecologically.
Almost every night, the evening news seems to contain more bad news about drastic weather events in the United States alone: floods, tornadoes, snowstorms, droughts (and the wildfires they ignite), many of them linked to global warming and our seeming indifference to our role as ancestors who will leave a damaged earth to our heirs. Already NOAA is forecasting an "unusually active" hurricane season--just what we need, on top of everything else.
Who "owns" the earth and its goods?
In the first years of this new century, which now feel so long ago, before the collapse of the housing market, the foreclosure crisis, and the increasing erosion of the middle class, there was an emphasis on "an ownership society," which also says something about our role as stewards and our call to share with all of God's children. Who, after all, really "owns" the earth?
An over-emphasis on consuming and ownership can set us against one another and even against the earth itself. (On the other hand, to be fair, in her book, Janesville: An American Story, Amy Goldstein describes a city that loses its biggest employer, a General Motors plant. The cascading effects fall hardest on the workers who have owned their homes and cars, and educated their children and built solid lives. In their case, one can believe that "ownership," and the stability it produces, are a good thing.)
Forgetting where we came from
This story of origin in Genesis 1 and the song of praise in Psalm 8 call us to reflect on those particular cultural values, and to ask if we have forgotten where we came from. Is it possible that a humble gratitude for God's gifts would enhance our sense of shared, communal values and even shared, communal "property"?
Perhaps we would be more willing to care for the earth, as well as to strengthen and invest in the public good, in great institutions, and in a wonderful legacy to our heirs, just as our ancestors did before us. (I can still hear my parents' voices, teaching their nine children to "share" with one another. Do we teach our children that lesson today?)
Freedom, but with responsibility
We have too easily, it seems, fallen into thinking of ourselves as being in charge of creation, as if it had been given to us to use up rather than to care for it. We come to that conclusion because we believe that God has given us "dominion" over creation, and yet someone has perceptively observed that "dominion" means "to have responsibility for the care of" something. That understanding, of course, puts a completely different spin on things.
We have often acted out of that sense of entitlement rather than one of responsibility, especially to God and to our great-great-great grandchildren, but we have also neglected those who are poor and marginalized, who often suffer the effects right here and now of our pollution and over-consumption. (Here, the words "freedom with responsibility" bear repeating. We usually prefer just freedom, and not too much emphasis on the responsibility.)
Who feels the effects of our failure to share?
The United Church of Christ has been an early and persistent voice on behalf of those who suffer the effects of environmental racism, where toxic materials, for example, are stored in areas where the poor (often people of color) live and raise their children. What is our responsibility in that situation?
Do we consider the forces at work too big and overwhelming for us to address, or do we find in the church a way to speak out, and a community in which to act in new ways in order to make a difference? (For more information, go to Environmental Ministries.)
What does "owning" mean?
A call to reflection about the meaning of "ownership" is timely whether it's stewardship season or not: do things belong to us, or do we belong to them? Better, does creation belong to us, or do we belong to creation, and what difference would that way of seeing things make in the way we live, individually and communally?
Speaking of differences, there is a difference between "abundance" and "excess," and learning to discern that difference requires a deeper spirituality than is evidenced by our present patterns of consumption. Perhaps mystics like Thomas Merton and Madeline L'Engle could help to lead us toward reflection and transformation in our relationship with material goods, and with our sense of ourselves as owners of possessions that include the earth itself.
Every season is stewardship season
A faithful and frequent reading of this text deepens our sense of gratitude and generosity in many ways, including a transformation of our giving to the church, our sharing with one another beyond the church, and in our public life as well. (These texts would be interesting and powerful choices for a stewardship sermon.)
In our present and poisonous political climate, it requires courage for a preacher in the mainline church to bring up the subject of taxes, which fund public institutions and programs, including services and resources for the poor, despite Jesus' clear instructions to care for "the least of these."
Sharing the goods of creation
Do we dare speak about the need, the responsibility, to share the goods of creation in our public life, however we have shaped them into goods, or community works and institutions and policies? Can we initiate a conversation about the best ways to share God's goodness and generous gifts with all of God's children, not just a privileged few?
Would God look at what we have made from the raw materials of this beautiful creation, and pronounce our own work "good"? What story do we intend to tell our children, and can we imagine the story that our grandchildren will tell their descendants about us? How will they see us as contributing to who they will be: people of faith, of justice, of strength and courage and beauty?
The Reverend Kathryn M. Matthews retired in 2016 after serving as dean of Amistad Chapel at the national offices of the United Church of Christ in Cleveland, Ohio.
Photo of the moonrise by the Rev. David Schoen, retired pastor in the United Church of Christ, who lives in Freeland, Washington.
You're invited to share your reflections on this text in the comments below the post on our Facebook page.
A Bible study version of this reflection is at Weekly Seeds.
For Further Reflection:
Albert Einstein, 20th century
"It is not that I'm so smart. But I stay with the questions much longer."
Jimi Hendrix, 20th century
"Knowledge speaks, but wisdom listens." (Note: It also calls!)
John Keats, Letters of John Keats, 19th century
"Do you not see how necessary a world of pains and troubles is to school an intelligence and make it a soul?"
Alfred Lord Tennyson, 19th century
"Knowledge comes, but wisdom lingers."
Carl Gustav Jung, 20th century
"Where wisdom reigns, there is no conflict between thinking and feeling."
Madeleine L'Engle, A Wrinkle in Time, 20th century
"I don't understand it any more than you do, but one thing I've learned is that you don't have to understand things for them to be."
John Calvin, 16th century
"You cannot in one glance survey this most vast and beautiful system of the universe, in its wide expanse, without being completely overwhelmed by the boundless force of its brightness."
Augustine, 5th century
"True wisdom is such that no evil use can ever be made of it."
Barbara Brown Taylor, 21st century
"The only reality [of God] I can describe with any accuracy is my own limited experience of what I think may be God: the More, the Really Real, the Luminous Web That Holds Everything in Place."
J. Philip Newell, 21st century
"The Celtic tradition invites us to look with the inner eye. In all people, in all places, in every created thing the light of God is shining."
Richard Wagamese, "Indian Horse," 21st century
"'We need mystery. Creator in her wisdom knew this. Mystery fills us with awe and wonder. They are the foundations of humility, and humility is the foundation of all learning. So we do not seek to unravel this. We honor it by letting it be that way forever.' (The quote of a grandmother explaining The Great Mystery of the universe to her grandson.)"
Thomas Merton, 20th century
"Life is this simple. We are living in a world that is absolutely transparent, and God is shining through it all the time."
Karl Barth, 20th century
"The miracle is not that there is a God. The miracle is that there is a world."
John Calvin, 16th century
"There is not one blade of grass, there is no color in this world that is not intended to make us rejoice."
Fyodor Dostoyevsky, The Brothers Karamazov, 19th century
"Man, do not pride yourself on your superiority to the animals, for they are without sin, while you, with all your greatness, you defile the earth wherever you appear and leave an ignoble trail behind you -- and that is true, alas, for almost every one of us!"
Henry David Thoreau, 19th century
"This curious world we inhabit is more wonderful than convenient; more beautiful than it is useful; it is more to be admired and enjoyed than used."
Karen Armstrong, A Short History of Myth, 21st century
"This was the scientific age, and people wanted to believe that their traditions were in line with the new era, but this was impossible if you thought that these myths should be understood literally. Hence the furor occasioned by The Origin of Species, published by Charles Darwin. The book was not intended as an attack on religion, but was a sober exploration of a scientific hypothesis. But because by this time people were reading the cosmogonies of Genesis as though they were factual, many Christians felt--and still feel--that the whole edifice of faith was in jeopardy. Creation stories had never been regarded as historically accurate; their purpose was therapeutic. But once you start reading Genesis as scientifically valid, you have bad science and bad religion."
Brennan Manning, The Ragamuffin Gospel: Good News for the Bedraggled, Beat-Up, and Burnt Out, 20th century
"Creation discloses a power that baffles our minds and beggars our speech. We are enamored and enchanted by God's power. We stutter and stammer about God's holiness. We tremble before God's majesty...and yet, we grow squeamish and skittish before God's love."
Annie Dillard, Pilgrim at Tinker Creek
"In nature, improbabilities are the one stock in trade. The whole creation is one lunatic fringe. If creation had been left up to me, I'm sure I wouldn't have had the imagination or courage to do more than shape a single, reasonably sized atom, smooth as a snowball, and let it go at that."
William Brown, 21st century
"We should be 'lost in wonder,' as the hymn says, not losing wonder."
Stephen Hawking, 21st century
"I think computer viruses should count as life...I think it says something about human nature that the only form of life we have created so far is purely destructive. We've created life in our own image."
George MacDonald, 19th century
"I would rather be what God chose to make me than the most glorious creature that I could think of; for to have been thought about, born in God's thought, and then made by God, is the dearest, grandest and most precious thing in all thinking."
Rachel Carson, 20th century
"If I had the influence with the good fairy who is supposed to preside over the christening of all children I should ask that her gift to each child in the world would be a sense of wonder so indestructible that it would last throughout life, as an unfailing antidote against the boredom and disenchantments of later years, the sterile preoccupation with things that are artificial, the alienation from the sources of our strength."
Wendell Berry, The Art of the Commonplace: The Agrarian Essays, 21st century
"I don't think it is enough appreciated how much an outdoor book the Bible is. It is a 'hypaethral book,' such as Thoreau talked about--a book open to the sky. It is best read and understood outdoors, and the farther outdoors the better. Or that has been my experience of it. Passages that within walls seem improbable or incredible, outdoors seem merely natural. This is because outdoors we are confronted everywhere with wonders; we see that the miraculous is not extraordinary but the common mode of existence. It is our daily bread."
Additional reflection on Psalm 8:
by Kathryn Matthews
Paradox: in observance of Earth Day several years ago, the Associated Press asked astronauts who have returned from space to recall what it felt like to look back at the earth. Apollo 8 astronaut Bill Anders, whose 1968 pictures of our lovely, fragile planet became famous as "Earth Rise," spoke eloquently about perspective: "We came all this way to explore the moon, and the most important thing is that we discovered the Earth."
As the first astronauts pass into memory (Wally Schirra died the same year the astronauts were remembering their journeys), space is still an immeasurable and mysterious frontier to us. Just fifty years ago, we felt that we were on the brink of a new age of space discovery and technological advance, and today we stand dumbstruck at the complexity and mystery of nature, from the intricate puzzle of DNA to the far distant implosions of stars. "When I look at the heavens, the work of your fingers, the moon and the stars that you have established," indeed!
Turning from far-flung stars to the human being
Psalm 8, a favorite of many and for good reason, seems to turn on a dime. Our view is drawn first to the far-flung expanses of space and the mighty power of God whose glory lies beyond even that, and then our attention is turned to the tiny little human beings who inhabit this one small planet.
Bill Anders again: "It [the earth] was the only color we could see in the universe...We're living on a tiny little dust mote in left field on a rather insignificant galaxy. And basically this is it for humans. It strikes me that it's a shame that we're squabbling over oil and borders."
Held by the tender hand of God
As wars and uprisings drag on and their consequences continue to unfold, as we are entangled in a seemingly limitless "war against terror" that has come to the streets of our own cities and settled in the most fearful parts of our minds, we long for the kind of peace that came over us as we saw, for the first time, the inexpressibly graceful pictures Anders took fifty years ago, of our blue, swirling oceans and clouds, fertile land and fragile yet enduring atmosphere.
Perhaps we were like a woman who feels plain and ordinary all of her life and one day looks in the mirror and finally sees herself, in all her beauty, for the first time. And yet we also saw ourselves in the vast expanse of space, hanging there, small and vulnerable, held by the tender hand of God.
Small but mighty
We may be small, but we are mighty, too, as we've seen by the immense damage we've done to the earth in spite of our newfound appreciation for its beauty and its vulnerability, fifty years ago. The Exxon Valdez and Deepwater Horizon disasters, the erosion caused by the destruction of forests, the anxieties over fracking, the poisoning of our seas with plastic - these are all painful illustrations of the power of humans to wreak havoc on creation.
We continue to use up every resource we want, even if we have to blow up mountaintops in West Virginia to get our hands on what remains. We continue to burn fuel and fill the air with toxins, raising the temperature of the earth and bringing down icebergs and glaciers, igniting wildfires on both coasts and stirring up weather patterns that make the evening news night after night after night.
Who is responsible?
If it's true that God has put "all things under our feet, all sheep and oxen, and also the beasts of the field, the bird of the air, and the fish of the sea, whatever passes along the paths of the seas," then that must include the polar bears that are suffering, the species that are becoming extinct, and the rain forests that are being cleared.
How ironic and sad it is, then, that some religious leaders blame earthquakes and storms on women dressing "immodestly," when far different human activities have done great damage to the earth and even contributed to natural disasters.
Every day is Earth Day
We may have observed Earth Day several weeks ago, but isn't it true that every day is Earth Day, if we begin with this psalm and remember where we came from? However, remembering is not enough; we need to change our hearts and minds and habits as well, the attitudes and the patterns of behavior that have contributed to this ecological crisis and dulled our awareness of it.
Because of the Spirit at work within us as a community of faith, as the church, we can speak and act with tremendous power to live out this "dominion" we have been charged with. Someone has said that "dominion" means "to have responsibility for the well-being of," so we can be a voice on behalf of all creation, a voice that needs to be raised and to be heard.
Affirming "life's regularities"
Walter Brueggemann, in Spirituality of the Psalms, says that Psalm 8 affirms "life's regularities, which are experienced as reliable, equitable, and generous." The orderliness of our lives and of the world around us is a gift from God, and yet gratitude for orderliness may not be something we think about very often. The psalmist is clearly grateful, but also filled with awe.
What fills you with awe? Do life's "regularities" inspire even gratitude, let alone awe? The Covid-19 pandemic has brought a dramatic halt to our "regularities," to our ordinary activities, and we wonder if we will ever take them for granted again. For many, our confidence in such "regularities" of life is shaken, but for many others, they have always been unknown or sporadic.
In the United States, we were profoundly shaken by the events of September 11, 2001, and yet many of God's children grow up with explosions and killings all around them, every day. What are we charged with, on their account?
Our place in creation
We might ponder our place in this creation, "a little lower than God," and wonder at our use of the power we hold to destroy ourselves and the earth, as well as to create and to make new. Indeed, creation is not something that began and ended long ago; it continues even today, and we are invited to cooperate with the Spirit in a wondrous and ongoing process of creating and re-creating the earth.
We have looked at the heavens, "the moon and the stars that [God has] established," with highly sophisticated equipment, and we like to think that we understand their movements, perhaps even their origins, and yet we can hardly begin to comprehend the role and presence of Wisdom as God playfully placed the lights in the sky, and set the boundaries and the processes of creation in place and in motion. Have we ever "considered" the story of creation as one of delight?
The glory of God, and human glory, too
"Glory" in theological terms always belongs to God, but in human terms it is something we can't seem to help pursuing. What is the glory of God, and how does our human glory compare or compete or interfere with God's glory? Wealth, power, and fame seem to describe human glory.
What would the world look like if we pursued God's glory instead of our own? How would we be transformed? How would our churches be transformed? How would the world be transformed? Have you ever witnessed God's glory in the smallest and seemingly most "insignificant" people (the "babes and infants" of the world)? What does "glory" look like, and feel like, to you?
For further reflection:
Neil Armstrong, 20th century
"It suddenly struck me that that tiny pea, pretty and blue, was the Earth. I put up my thumb and shut one eye, and my thumb blotted out the planet Earth. I didn't feel like a giant. I felt very, very small."
Madeleine L'Engle, Walking on Water: Reflections on Faith and Artm 20th century
"In a very real sense not one of us is qualified, but it seems that God continually chooses the most unqualified to do his work, to bear his glory. If we are qualified, we tend to think that we have done the job ourselves. If we are forced to accept our evident lack of qualification, then there's no danger that we will confuse God's work with our own, or God's glory with our own."
Socrates, 5th century B.C.E.
"Wonder is the beginning of wisdom."
Isaac Newton, 17th century
"I can calculate the motion of heavenly bodies but not the madness of people."
Henry David Thoreau, Familiar Letters, 19th century
"What is the use of a house if you haven't got a tolerable planet to put it on?"
Rachel Carson, The Sense of Wonder, 20th century
"Those who contemplate the beauty of the earth find reserves of strength that will endure as long as life lasts."
In the beginning when God created the heavens and the earth, the earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters. Then God said, "Let there be light"; and there was light. And God saw that the light was good; and God separated the light from the darkness. God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day.
And God said, "Let there be a dome in the midst of the waters, and let it separate the waters from the waters." So God made the dome and separated the waters that were under the dome from the waters that were above the dome. And it was so. God called the dome Sky. And there was evening and there was morning, the second day.
And God said, "Let the waters under the sky be gathered together into one place, and let the dry land appear." And it was so. God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good. Then God said, "Let the earth put forth vegetation: plants yielding seed, and fruit trees of every kind on earth that bear fruit with the seed in it." And it was so. The earth brought forth vegetation: plants yielding seed of every kind, and trees of every kind bearing fruit with the seed in it. And God saw that it was good. And there was evening and there was morning, the third day.
And God said, "Let there be lights in the dome of the sky to separate the day from the night; and let them be for signs and for seasons and for days and years, and let them be lights in the dome of the sky to give light upon the earth." And it was so. God made the two great lights — the greater light to rule the day and the lesser light to rule the night — and the stars. God set them in the dome of the sky to give light upon the earth, to rule over the day and over the night, and to separate the light from the darkness. And God saw that it was good. And there was evening and there was morning, the fourth day.
And God said, "Let the waters bring forth swarms of living creatures, and let birds fly above the earth across the dome of the sky." So God created the great sea monsters and every living creature that moves, of every kind, with which the waters swarm, and every winged bird of every kind. And God saw that it was good. God blessed them, saying, "Be fruitful and multiply and fill the waters in the seas, and let birds multiply on the earth." And there was evening and there was morning, the fifth day.
And God said, "Let the earth bring forth living creatures of every kind: cattle and creeping things and wild animals of the earth of every kind." And it was so. God made the wild animals of the earth of every kind, and the cattle of every kind, and everything that creeps upon the ground of every kind. And God saw that it was good.
Then God said, "Let us make humankind in our image, according to our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the wild animals of the earth, and over every creeping thing that creeps upon the earth."
So God created humankind in his image,
in the image of God he created them;
male and female he created them.
God blessed them, and God said to them, "Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth." God said, "See, I have given you every plant yielding seed that is upon the face of all the earth, and every tree with seed in its fruit; you shall have them for food. And to every beast of the earth, and to every bird of the air, and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food." And it was so. God saw everything that he had made, and indeed, it was very good. And there was evening and there was morning, the sixth day.
Thus the heavens and the earth were finished, and all their multitude. And on the seventh day God finished the work that he had done, and he rested on the seventh day from all the work that he had done. So God blessed the seventh day and hallowed it, because on it God rested from all the work that he had done in creation.
These are the generations of the heavens and the earth when they were created.
O Lord, our Sovereign,
how majestic is your name
in all the earth!
You have set your glory
above the heavens.
Out of the mouths of babes
you have founded a bulwark
because of your foes,
to silence the enemy
and the avenger.
When I look at your heavens,
the work of your fingers,
the moon and the stars
that you have established;
what are human beings
that you are mindful of them,
mortals that you care for them?
Yet you have made them
a little lower than God,
and crowned them
with glory and honor.
You have given them dominion
over the works of your hands;
you have put all things
under their feet,
all sheep and oxen,
and also the beasts of the field,
the birds of the air,
and the fish of the sea,
whatever passes along the paths
of the seas.
O Lord, our Sovereign,
how majestic is your name
in all the earth!
2 Corinthians 13:11-13
Finally, brothers and sisters, farewell. Put things in order, listen to my appeal, agree with one another, live in peace; and the God of love and peace will be with you. Greet one another with a holy kiss. All the saints greet you.
The grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with all of you.
Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. When they saw him, they worshipped him; but some doubted. And Jesus came and said to them, "All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age."
Notes on the Lectionary and Liturgical Colors
by the Rev. Susan Blain, Curator for Worship and Liturgical Arts (mailto:firstname.lastname@example.org)
Faith Formation Ministry, Local Church Ministries, United Church of Christ
(Essay based on an article by Laurence Hull Stookey: "Putting Liturgical Colors in their Place" in Calendar: Christ's Time for the Church ©1996 Abingdon Press.)
The use of colors to differentiate liturgical seasons is a custom in use among some Western churches for hundreds of years. Although the custom of using colors is an ancient one, there has not always been agreement on what the colors should be. The Council of Trent in 1570, a Roman Catholic response to the Reformation, codified the colors for the Roman Catholic Church. When we talk about "traditional" colors today, we usually are referring to that codification. There were four basic colors in that codification: purple (penitence), red (Spirit or Martyrs memorials), green (long season after Pentecost) and white (festivals). Other colors, or no color at all, were acceptable variants in some regions.
The Reformation of course was a watershed for Christian ritual practice. Anglican and Lutheran churches often used some form of liturgical colors; however, the Reformed tradition of churches, where the UCC falls, for the most part did away with the custom of using colors, opting for much more simplicity. During the ecumenical liturgical movement of the mid-20th Century, Protestant churches began to look back at some of the ritual and colorful practices of the past with an eye toward reclaiming them to help give expression to feeling, tone, and imagery underlying the lectionary stories.
Before the Reformation's iconoclasm, and Trent's code, practices varied from place to place, often depending on what was available. Indeed, in some places the custom was to organize vestments into practical categories of "best," "second best," and "everyday" — not depending on the color at all. For Christmas and Easter the "best" vestments were used, no matter the color! Other, less prominent feasts or Sundays got "second best" or "everyday."